Unfortunately for the people of the world everything is going according to the New World Order Plan. But what is this New World Order Plan? In a nutshell the Plan is this. The Dark Agenda of the secret planners of the New World Order is to reduce the world's population to a "sustainable" level "in perpetual balance with nature" by a ruthless Population Control Agenda via Population and Reproduction Control. A Mass Culling of the People via Planned Parenthood, toxic adulteration of water and food supplies, release of weaponised man-made viruses, man-made pandemics, mass vaccination campaigns and a planned Third World War. Then, the Dark Agenda will impose upon the drastically reduced world population a global feudal-fascist state with a World Government, World Religion, World Army, World Central Bank, World Currency and a micro-chipped population. In short, to kill 90% of the world's population and to control all aspects of the human condition and thus rule everyone, everywhere from the cradle to the grave.

Parzival awakes and quickly discovers that the castle appears empty and he is alone. He notices that the movement of mass horse has lately trampled the lush grass in the courtyard. He dons his armour and gathers his shield and spear and sets out in pursuit of the Grail knights. He follows their tracks to the drawbridge and rides across it; the bridge is then drawn up. Parzival is unable to see the squire who operated the mechanism, but it is done so suddenly that his horse stumbles and almost falls. A voice calls out to him:

Parzival responds but there is no reply. He carries on following the tracks of the departed knights. Unfortunately for the hero, as he follows the tracks into a forest, they soon disappear, and even the castle itself vanishes, it has now become a castle in the air!

The episode describes the transition from sleep of dreams to wakeful deliberation. It is the normal process whereby the uninitiated awakes and experiences the falling away of the picture world of dreams that is imbued with a radically different consciousness than the waking state. Parzival has regressed from higher consciousness and is now in the physical world of the senses. He must perforce traverse his life again to arrive back at the Grail Castle suitably armed with the correct sensibilities that will cause him to ask the Grail host the right question. However, the hero must traverse his life backwards!

This strange requirement is a prerequisite for further advancement along the path of the Grail, because he who desires to cleanse the soul must pass through his life backwards, for this is the way to self-knowledge. It is also the means by which permanent retention of higher consciousness is achieved. The detail and function of this technique are beyond the scope of this tract.

However, a simple explanation of the technique is this. The human soul in quest of the Grail must perforce practice a technique that was devised to create a powerful experience of the reversal of time. It is very systematic and progressive and it has been practised by some of the mystery schools of Europe that lay hidden beneath the veneer of ordinary religion. These schools sought a path to spiritual initiation under the cruel gaze of the Inquisition that would destroy them if but aware of their intentions. The procedure used by these mystics was the daily practice of time reversal as a psychological and moral preparation for transcendent awareness. Once mastered, this technique proves to be the primary agent of change within the soul. It is a catalyst of mind expansion without the need of drugs or other pernicious and spiritually injurious techniques. It raises the quality and intensity of consciousness in unavailing higher dimensions of time. It also nurtures within the soul the self-knowledge that prepares it for the implosion of awareness and orientates it to the anatomy of inner space. In short, it provides the necessary preparation for the inspired participation in the spirit that would have given Parzival the impulse to ask the question:

"Brother, what ailes thee?"

The technique appears simple but in practice it is infinitely more taxing to perform. It is the review each night the personal activities and events of the day in the reverse order to which they originally took place. The technique of this practice is more sublime than can be discussed here and the curious reader is urged to go elsewhere for a more thorough explanation of it.

The important aspects of this technique that concerns us here are these. The soul itself exercises the faculty of cognition and feelings are to the soul what sunlight and water are to the germinating seed or what food is to the physical body. A corollary of this is that the quality of feeling must perforce affect the soul. Thus, the benign and uplifting feelings, such as wonder, generosity, esteem, honour, and devotion, nourish the soul and bring it health and vigour. The negative emotion, such as disdain, loathing, and malice, wither the soul and impairs its ability to perceive the world in a benign and spiritually healthy manner. The phenomenal world appears to the initiate in a more vital and vivid way. The soul learns by gradual evolution to discern between the eternal and the ephemeral with a perception cleansed of egoism and rejoicing in the subtle genius of Creation.

Wolfram, the poet-genius, is acutely aware of this technique in the twelfth century, but in his poem he uses it to develop a sense of destiny, of fateful events, and even relating it to the sequence of star constellations. Parzival's first encounter upon leaving the castle is with virgin-bride Sigune, the grieving widow, with her dead beloved in her arms. For this is in fact the very symbol of the Holy Grail. That is, the world soul, personified by Sigune, holding the sun-permeated moon host, personified by Schionatulander.

Parzival informs Sigune that he has just left a castle a mile behind, but the widow doubts this claiming that there are no houses for thirty miles around. Parzival assures her that he has and tells her of what he saw. Sigune then recognises his voice as the son of her tender friend, Queen Herzeleide, and asks: "Sawest thou the host." Parzival then recognises Sigune for he had not at first since her appearance had drastically changed and she looked dreadfully emaciated. He then begs her to allow him to help her, to bury her husband, the dead knight Schionatulander. This event is crucial to the unfolding story, for it depicts the subtly of fate. That destiny brings with it an outer experience by which the person gains an inner one. Parzival does not realise this, nor does he realise that before him is the whole key the question he should have asked in the Grail Castle regarding the suffering of the host, Anfortas, the Grail King, "Brother, What ails thee?"

Sigune knows Parzival lacks spiritual insight and helps him by drawing attention to the gift of Anfortas, the Grail sword, and proceeds to tell him the secret of the sword. "The sword will withstand the first blow, at the next it will break in twain." She then describes the force of inspiration, the power of the life spirit, and intimates to the hero that he possesses two swords in one: that is, the word-sword. Parzival is still unaware that he is both a knight of the sword and a knight of the word. Sigune also warns the hero that the word-sword will soon be broken and forever remain fragmented if he fails to understand how to renew it perpetually. The reason for this urgency is this. The seeker of the Grail who fails to renew the spiritual word where the spiritual stream runs; where the bright sun of daylight does not shine; he who only receives it in fragments through tradition will not become a Grail Knight. The seeker can come to the Grail but he must perforce leave it again. Before he can gain acceptance into he Grail family he must learn to read the starry script, the ancient star lore that is the rendering of the imaginations spread across the heavens. The seeker must read the star writing.

Parzival describes to Sigune his adventure and the finale when he asked no question and awoke to find the castle deserted. The grieving widow laments when hearing this and calls Parzival dishonoured and accursed. Parzival undergoes another transition and experiences that which every human who treads the path and by which means destiny brings to self-knowledge. His childlike picture–consciousness dissolves altogether and the pictures he has known since birth, as the only means of perception speak no more. This is symbolised by Sigune who tells the hero she will help him no more, "And never a further answer or word shalt thou win from me."

Parzival is now obliged by the laws of karma to experience his life backward in the form of a sequence of events. This onerous journey replaces the more languid perception of reality through picture-consciousness. His past transgressions and errors come to meet him in future events that inexorably spring forth on his journey. Wolfram, the muse, henceforth in his poem describes not only the inner experiences of Parzival but also actual events. The characteristic of the destiny of the Grail seeker is that karmic events to befall him will have both an inner and outer component, yet both experiences will detail the same picture. The seeker who treads the path of atonement will experience various events that he must understand the pattern therein. Only by discerning the pattern of personal destiny will the seeker reach the ultimate goal- the Grail.

In the case of Parzival, this is why he immediately encounters Jeschute, the traduced wife of Duke Orilus, on leaving Sigune. Parzival in innocence has sinned in respect of her. This is why Wolfram writes of their meeting. The poet desires to tell us that destiny is at work and Parzival must expiate his former sin he unwittingly committed. The image of Jeschute described by Wolfram is pitiful, and the poet insists that it be all due to Parzival's former naivety. The abandoned Jeschute is dressed in rags and rides a scrawny sorry nag whose ribs are visible through its skin. She recognises Parzival at once and blushes in shame in memory of their last meeting, for he is now a very handsome man. Parzival is distressed at her plight and assures her that his only intention is honourable and desires to rectify the wrong he has done her. She weeps and asks him to leave her alone and attempts to ride away. Parzival rides after her and says:

"… Now Lady, of true service from mockery free, In God's name take thou my surcoat, a covering 'twill be for thee."

What Parzival offers the shamed Lady is the purple mantle of the Grail bearer, Repanse de Schoye, wife of Anfortas. This is no trivial gift; it is the most precious thing he then possessed. The message the poet is relaying is one of the greatest import: in the expiation of guilt, the human being must be prepared to give all, even if it is the most prized possession. Fortuitously for the pair, the broken Lady Jeschute refuses his offer fearing that her husband would be even more angered at her wearing a stranger knight's mantle. For, at that time, her husband chances upon them and he is so angered beyond reason that charges towards Parzival with couched spear.

Wolfram at this point in his narrative desires us to understand the mechanism of a profound principle of human created life: the ruthless fulfilment of destiny. The spear aimed at Parzival's heart is the very same that he had used to kill Ither of Gahevies, the Red Knight, and may now be used to kill him. Parzival holds in his hands the Grail sword forged by Trebuchet and now he sees Orilus bearing down on him wearing armour that has also been forged by the same Trebuchet. A strange coincidence indeed, but one of primal importance. Wolfram here describes by sublime symbolism a truth of Creation. The poet arranges it that Parzival must now fight something all must if they desire understanding. Parzival must now understand the evil he must fight is his own guilt reflected in a stranger's soul. Wolfram is determined that the reader who understands will understand what is happening here. He describes Duke Orilus in detail telling us of his unique armour and the preponderance of dragon motifs about his person. There is even a dragon over his helmet. It is evident that the poet wishes us to perceive Orilus a kind of dragon figure representing the entire gamut of mistakes Parzival has made throughout his life. Orilus at this moment is the personification of the accrual of karma Parzival has made for himself, and now the hero must confront it as a matter of life and death.

Parzival engages Orilus in combat and the two fight a desperate battle. Parzival however manages to wound the dragon that hovers above Orilus. The dragon is the force that goads the Duke into believing that Parzival dishonoured his wife. Soon after this wounding, Parzival is the victor and demands that Orilus, if he desires life, must forgive his wife. The Duke refuses, and instead tries to bribe Parzival with the gift of two countries one of which, Lahelien his brother, rules. Again in this incident, destiny works its sublime technique, for the two lands are the very lands Orilus has stolen away from Parzival. This offer is refused by Parzival who then demands that Orilus must journey to Britain to find the maiden Kunneware who had been struck on Parzival's account, and bid her greetings. If Orilus refuses this, then Parzival will kill him now. Parzival is ignorant of the fact that Orilus and Kunneware are siblings, and Orilus gladly accepts this condition. Although the outward expression of destiny ma y appear harsh, its inner essence is always kind, and so Parzival has managed to make good is past errors, and reconciliation is near. Parzival swears to the Duke that is wife is guiltless and not to blame for any perceived insult. Duke Orilus is overjoyed to hear this oath and the three now ride to Arlesheim, to a hermitage wherein to a cave where Parzival had once see a reliquary. The place they go to visit is the humble dwelling of the hermit Treverizent and the reliquary is a stone given to the hermit by Gamuret, Parzival's father. It is on this fateful stone that Parzival swears to the innocence of Jeschute, and restores to the Lady the ring he has stolen. The honour of Jeschute is thus restored and her future happiness with her husband now secured.

Parzival rides away to further adventures carrying with him a coloured spear he has found in the hermit's cave. The spear is the Spear of Troy, which Duodena's brother had forgotten and left by mistake. This spear is the means by which Parzival encounters the Knights of the Round Table. King Arthur welcomes him to his court with much rejoicing, and Kunneware, the guardian of the spring in which the Grail sword is renewed, is especially joyful. Arthur declares that he is willing to forgive him all his former transgressions and to welcome in to the fellowship of the Round Table. However, for Parzival to accept this great honour, he would perforce renounce his claim to the Grail and he would never return to the castle in the air and become the King of the Grail. A great test indeed: earthly greatness or spiritual greatness that now was his choice. However, divine guidance does not prove wanting and an unlikely saviour approaches, a personage called Kondrie. She was Parzival's good angel who drew near him but he could not see her for what she was. Such is the obstinacy of man, who complains about the harshness of destiny when it is in fact sent to him for his highest good.

Kondrie is described in such frightful detail by Wolfram that it is clear the poet wishes to depict a personage with a baneful outward image that could not easily arouse tender feelings. She also carries a lash whose handle is a large ruby and many knotted cords. She is indeed a hideous apparition. Yet, Kondrie is the very image of what the human being bears within his soul when he fails to overcome desire. She is the mirror of a person's subconscious. Kondrie is, no matter her outward appearance, the messenger of the Grail. The esoteric meaning behind this figure is the beauty of ugliness when transformed. The most detestable lust needs only to be transmuted into its polar opposite to show itself to be a lustrous force for good. This is also the impulse behind Manichaean Christianity were it is said that the Serpent will be transfigured into a vessel for the Lamb.

Parzival does not understand this alchemical wisdom and he is forced to experience Kondrie's influence upon him as a curse. She appears at this moment because she is his destiny spirit who is there to guide him by advising him not to join the band of illustrious Arthurian Knights. She informs him that a traitor dishonours the Round Table and the throng of knights will soon disperse in shame. Another meaning to her words is this: beware a deceiver is here who deludes himself of his true destiny by cavorting with the hedonistic Arthurian Knights, because out of the depths this knight must raise himself to the heights. He must see Creation from the perspective of the bird and not of the frog. Kondrie also reprehends Parzival for his lack of empathy with the plight of Anfortas, the host of the castle, and his failure to ask the vital question that would redeem both Anfortas and Feirifis, of the race of Anschau. She admonishes the hero for this failure and tells him if he had asked the question he would have been told of a far-off heathen land of Trebonit that fulfils every desire. He would then have learnt of Feirifis, who is simultaneously black and white, and who has married the queen of Trebonit. Kondrie, in her function as the Grail messenger, must remind Parzival that he has a brother, and she does: he is called Feirifis, the brother man of Parzival. Every human being has a brother, which is his brother man:

"If thou wilt approach the Grail, thou mayest not come alone, thou must bring with thee thy brother man. Thou must not seek only thy own development, thou must seelk it for the sake of other men. And thou must not bring thee not onlu those who themselves have also the capacity to see the Grail, who already wear the white robe, but thou must lead to the Grail those who appear black and white, in whom heaven and hell have a part."

People, who appear "black and white," cannot see the spiritual worlds, but they can perceive how he who does have spirit vision pursues a practical and fruitful life. This is the strict rule of the Grail and cannot be transgressed. In such a manner, Kondrie warns Parzival that he must balance the conduct of his life with the onus of the Grail.

Parzival's marriage to Kondwiramur had brought unhappiness to King Klamide who had hoped to marry her. And this he does by promising to send no more knights he has prevailed against to her, for she now has married another hero, King Klamide. Thus, the hero of the poem is free of another karmic debt and is free to go forward in his quest for the Grail. He is made aware of Feirifis's existence and that he is his half-brother, which was germane since he subsequently met him battle and checked himself from killing him when he realised who he was. Parzival decides it is now time for him to leave the assembly of Arthurian Knights:

"Peace is gone from me I must find the Grail again. How can I make good my failure to ask the question? And what need I have to remain here? I must get hence?"

Parzival is bade farewell by Gawain who is sad to see him go, and asks God to guide his way. At this Parzival cries out and denies God:

"… Woe is me! Who is he, this mighty God? Had he power, then methinks our portion had ne'er been this shame abhorred! Small power be his! I served him from the day I first knew his grace. Henceforth I renounce his service; doth he hate me, his hate I'll face!"

There is an episode in the poem by which Parzival saves the life of Gawain, and the gratitude of the knight of the Round Table is such that he says:

" And fain would I do thee service alike with my hand and name"

Here, Wolfram informs us that Gawain has placed his own name at Parzival's disposal, and by such a literary device, the poet has concealed the identity of Parzival behind the name of Gawain. Henceforth in the poem, the adventures of Gawain are in fact those of the concealed hero, Parzival. However, Parzival because of his imperfect spirituality cannot see this relationship between himself and Gawain, nor can he realise that Gawain his part of himself. Moreover, he must realise in his inner experience what he meets without through adopting the guise of Gawain. This hidden relationship between the Parzival, Gawain, and Feirifis represent one of the greatest mysteries within this medieval masterpiece. The esoteric meaning of this literary subterfuge is that Gawain, along with the half-brother Feirifis, comprise with Parzival the triune nature of man. That is, the entelechy of man consisting of spirit, soul, and body, which was proscribed by the Catholic Church in the eight Ecumenical Church Council in 869 AD.

The Photian Schism with the Eastern Church provoked Pope Nicholas to commit a severe error by eradicating the individual spirit from the entelechy of man. Reducing man's constituents from three, spirit, soul,and body, to a duality of only soul and body. What spirit was allowed within the body of man was banished to a lowly capacity of a mere intellectual quality in the soul. By vanquishing spirit from the account, Nicholas had exiled the only aspect of man that can lead to the recognition of, and participation in, the spirit in the universe- individual human spirit. Thus at this critical juncture in world history, Western Europe was denied the spiritual means by which to structure itself in accordance with the teachings of Christ. Following the denial of individual spirit and its relegation to the shadows, man in Western Europe lost the very gateway for both true self-knowledge and to a spiritual knowledge of the universe. The irate Pope had in a fit of pique with the recalcitrant Oriental Church, denied future generations access to knowledge of higher levels of consciousness and extended dimensions of time. In short, the Roman Church had wholly denied the human spirit, the only aspect of man that leads to the recognition of the spirit in the Cosmos.

Wolfram von Eschenbach, Templar and high initiate, was privy to the ancient star lore that contained Truth and not Doctrine and, by the literary vehicle of Parzival, he successfully reaffirmed the original entelechy of man consisting of Spirit, Soul, and Body. He did this in such a peerless way that the cruel gaze of the Inquisition failed to notice its inner secrets that made nonsense of it and its masters.

Parzival, Gawain and Feirifis represent the original entelechy of man: the Thinking Spirit, the Feeling Soul and the Willing Body. This is the triune nature of man, it is the human trinity: three in one, and one in three. That is, the Thinking Spirit, the Feeling Soul and the Willing Body, represented by the three heroes, exist separately on Earth but are secretly the manifestation of one spiritual entity. For they exist as one indivisible unity in the spiritual worlds. The path to illumination is this. Parzival must so depersonalise and objectify his thinking that he becomes the vehicle of the Holy Spirit; Gawain mustpurify his heart so that Christ may live in it: and Feirifis must grasp the powers of the Will and dedicated his every deed to the service of God the Father.

Parzival's task is to transmute desire into wish and thereby nurture imaginative cognition, which is the picture consciousness of the spirit self that clothes the celestial hierarchies in human vision. Gawain's task is to transform base habit into pure ever-watchful intent to nurture inspiration that facilitates revelation of the spirit life of the hierarchies and their dynamic relationships to men are revealed. Feirifis must perform the last task of transfiguring instinct into pure resolve to gain thereby the faculty of intuition; which is the love through which spiritual man can share in the unity of the cosmos and know himself to be at one with the whole of Creation.

Two revealing scenes occur at the Arthur's court and both are crucial to the unveiling of the intimate connection between Parzival and Gawain. The first scene involves Kondrie, the Grail messenger, and Parzival, and the other scene involves a messenger from a different realm and Gawain. Both Parzival and Gawain are cursed because of the personal destinies are so intimately bound up together. The curse of Parzival has already been articulated by Kondrie, the curse of Gawain comes in the guise of a knight, Kingrimusel. This knight approaches Gawain and accuses him of treacherous murder of his lord, Kingrisin in the act of greeting him. Kingrimusel therefore demands satisfaction by duel, and demands Gawain face him in forty days before the King of Askalon in the capital city of Schamfanzon. He accuses the Round Table of dishonour because there is a faithless knight has a place in it. Gawain's task is the reverse of Parzival who is required to recognise that the hideosity, of the Grail messenger is a result of his own imperfection. Gawain is not required to perceive himself externally in another soul, as does Parzival in Kondrie, but the deeds of others are constantly laid on him as a burden and he must learn to live with this. Gawain in a later episode is vindicated from such treachery and the guilty party if one Eckunat, the uncle of Schionatulander.

The personal destinies of Parzival and Gawain are interwoven by Wolfram into a weave of complexity that illustrates the resemblance yet quite different fates of the two kindred archetypes. Parzival takes the path of knowledge and is led through formidable doubt, whilst Gawain takes a different path, the way of the heart. While Parzival suffers great doubt, Gawain becomes the object of doubt, he is slandered. He is throughout the poem a victim of false testimony as he is in the case of the murder of Lord Kingrisin. Parzival and Gawain are but two diametrically opposed aspects of human nature that represent the two routes to the Grail that must be taken by the seeker. For it is fruitless to take only one, both must be taken, to balance as it where. Thus, Parzival takes the path of knowledge to the Grail Castle of Montsalvasche, while Gawain takes the path of the heart leading to his adventures at Castle Merveil. This is to say that the seeker of the Grail must traverse both paths to achieve the ultimate goal. This twin aspect of the two protagonists is emphasised by Wolfram later in the poem when the two are in strife with one another, but each are said to be feel as though they have been fighting with himself. There are now two heroes in our story, for Gawain joins Parzival as the personifications of two fundamental constituents of human nature, the Thinking Spirit, and the Feeling Soul. The third hero, Feirifis we will shortly meet. In fact, the poem will complete when these three are joined.

The three stages of the transformation through which Parzival must traverse are dullness, doubt,and blessedness. He has passed from the dullness of the spiritually blind and must now experience the second phase. The poem, Parzival, began in the constellation of Gemini and so far, the hero as crossed the entire zodiac in a state of dullness. As the next stage of Parzival's journey involves doubt, that is, doubt taking hold of his soul, he must begin again the traverse of the zodiac. The poem again positions Gemini in the ascendant, and for the second time, Parzival treads the weary path of the sun hero, but this time at a higher level, with doubt in his heart. Parzival sets out on his journey with very negative emotions. He has renounced God, and his heart is filled with grief and doubt. Wolfram suddenly ignores Parzival and begins to speak of the deeds of derring-do of Gawain as if the two are separate. However, the poet allows this impression to fool the gullible and unwise, for in several seemingly innocuous verses, he tells us tacitly that the two characters are in fact one.

The horses Parzival and Gawain ride in the poem symbolise the different soul states and soul powers of the rider, as well as the exchange of these powers between the heroes. Wolfram tells us that Gawain is riding a Grail horse with red ears and is called Gringuljet. He has another horse, with short ears, called Ingliart who later escapes and becomes the mount of Parzival. Gringuljet later also escapes but returns to Gawain at a crucial moment of that knights personal destiny. Gawain's next adventure is in the defence of a castle called Beaurosche, which in the poem is a symbol of the human heart. The siege of Beaurosche symbolises the existence and development of a twelve-petal lotus flower associated with the thymus gland. In esoteric wisdom, this flower comes into fruition when it is nurtured by six attributes that stimulate the other six ancient atavistic attributes that awaken of themselves. The Eightfold Path was developed to facilitate conscious control of the mind; the six attributes needed by Gawain are concerned with the conscious direction of the mind. The six attributes are divided into two groups, "the right direction of sequence," and "definite attitudes of mind." The first group consists of right sequence of thought, right sequence of words, and right sequence of deeds. The second group consists of the acquisition of true impartiality, the gradual development of real tolerance, and the attainment of equanimity of soul.